内在的世界—第23章：仇恨之毒。的读书心得

这篇问答是关于一个人想要摆脱她自己身上的仇恨的特质的。她认为这是不好的，和我们很多人一样，她尝试了很多种方法，有大家熟悉的祈祷（其实就是类似念经念咒），正面语（就是用不断地正确的话语来暗示自己的正面向，这个目前有不少人在做，属于显化的范畴，当然也属于痴人说梦的范畴），代替（用慈悲心来代替仇恨的内在念头）和活动（也就是所谓的为利益他人的行动，包括各种宗教活动，熟悉的人自然都知道）。而这个提问者，她发现自己内在还是有这个问题，她很绝望，有点害怕，这种仇恨是否会一直伴随着她。

克氏的回答说的还是老问题，我们不能去攻击仇恨本身，因为仇恨的产生和我们自己受到的各种影响有关。他说了这个社会的现状，因为我们这个社会是在竞争的基础上建立起来的，因此争斗和恶意是必然存在的。因此我们得观察自己的思想的起因，和整个过程，而不仅仅是去掩盖和逃避这些事实，因为我们无法说自己就是自己，或者自己就是世界。

那么我们回过头来看看所谓的唯识的逻辑，因为他们不断地鼓励你去发现自己的“不好”，并且用一种好的来代替那种不好的自己的念头，于是他们认为当自己全是“好的”时候，就能解脱苦了。这种模式本身就蕴含了巨大的分裂和暴力，因为你会恨自己的不好，于是想要赶快让自己好起来。而这种思维方式正是我们这个世界的思维方式，当我生病了，我需要让病赶快好，当我受到委屈了或者自己做错事情了，我需要这个世界或者我自己来纠正，而看不到那个错和对背后的仇恨正在日益增长。除了悲剧，这种思维方式或者扭曲自己的方式不会带来任何其他结果，但是正是因为卖家秀做的好，学的人还是如此的多，所谓的门槛低就是一个理由和借口来欺骗大众吗？

第23章：仇恨之毒

W. 问，她如何才能摆脱仇恨。她认识到这对自己和被仇恨的人都是有害的。她曾尝试过不同的方法来消除这种丑陋的东西——祈祷、断言（正面语）、替代、活动等等，但她发现，仇恨还是回来了，有时会更强烈；而在其他时候，她却无法清楚地觉察到它们。她担心这会成为一种固定的情况，并对此感到十分恐惧。

我们谈了一会儿，不久我们就一致认为，仇恨、恶意在世界上泛滥，通过不同形式的宣传，这种仇恨正在被蓄意地鼓励。在鼓励和尊敬成功的贪婪和嫉妒的社会环境中，仇恨和恶意是不可避免的。一个将成功、个人野心和竞争作为理想的社会必然会带来无情，另一种仇恨的形式。一个技术高度发达的文明，必然失去怜悯和同情，并且必然会毫无希望地陷入物质的、感官的价值观中，这不可避免地引向对立、冲突和战争。在一个狩猎和其他形式的野蛮行为成为一种娱乐游戏、一种令人愉悦的消遣的社会中，以上帝、国家或意识形态的名义，利用同样的狩猎本能去杀死另一个人类只会是下一步。

我们是过去的结果，如果不了解仇恨、恶意和其他形式的对抗是如何有意识或无意识地被培养的，仅仅去克服它们不仅是徒劳的浪费精力，而且会强化导致其他灾难的错误思维。用爱代替恨不仅会导致隐瞒和虚伪，还会助长错误的思想感受。这些做法和其他肤浅的手段阻止了对冲突、仇恨、贪婪等形成原因的积极发现。可以建立一种抵制仇恨的纪律性习惯，但这种习惯会滋生无思考，在不同的情况下会以另一种形式带来恶意、仇恨等。压制、替代和自我约束都不会消除仇恨。仇恨是一种效果、一种反应、一种结果，必须寻找出其原因。

在寻找、觉察、发现原因的过程中，正确的思考应运而生。正是这种正确的知识彻底摧毁了仇恨的起因和后果。要进行探索，情感思考必须没有任何偏见，因为任何倾向都会阻止发现。因此，必须观察、研究和理解倾向、趋势和本能。这样，人就开始感知到过去和现在的环境影响以及自己在其中的积极作用。这并不能减少冲突，而且还可能会增加冲突，但正是从这种冲突的尖锐化中，才有了正确理解的曙光。

仇恨和所有其他心理问题一样，必须在关系中理解，因为没有一件事，没有一个问题是完全孤立的。只有正确的知识、正确的思考才能让我们摆脱悲伤。

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↓下面是本篇文章的英语原文

Chapter 23 THE POISON OF HATE

W. asked how she was to be free from hate. She recognized that it was poisonous both to herself and to the hated. She had tried different methods to be rid of the ugly thing—prayer, assertion, substitution, activity, and so on—but she found that it returned, sometimes more strongly; and at other times she was weakly aware of it. She was afraid that it was becoming a fixation and was getting quite frightened of it.

We talked awhile, and presently we agreed that hate, ill will, was rampant in the world, that it was being sedulously encouraged through different forms of propaganda. Hate and ill will are inevitable in a social environment which encourages and honours successful greed and envy. A society which sets up success, personal ambition, and competition as an ideal is bound to bring about ruthlessness, a form of hate. A civilization, highly advanced in technique, must lose pity, compassion, and must be hopelessly caught in material, sensate values, which inevitably lead to antagonisms, conflicts, and wars. In a society in which hunting and other forms of barbarities become an entertaining game, a pleasurable distraction, it is only a next step to turn the same instinct to kill a fellow man, in the name of God or country or for an ideology.

We are the result of the past, and without understanding the many ways in which hate, ill will, and other forms of antagonism are cultivated consciously or unconsciously, merely to overcome them not only becomes a futile waste of effort, but strengthens the wrong kind of thinking which causes other disasters. The substitution of love for hate leads not only to concealment and hypocrisy, but promotes the wrong kind of thinking-feeling. These and other superficial devices prevent the positive discovery of the cause of conflict, hate, greed, and so on. A disciplinary habit that will resist hate can be set up, but that very habit breeds thoughtlessness, which will bring about ill will, hate, and so on in another form, under different circumstances. Neither suppression nor substitution nor a self-imposed discipline will eradicate hate. Hate is an effect, a reaction, a result, and the causes of this must be sought out, searched out.

In searching out, in becoming aware, in discovering the causes, right thinking comes into being. It is this right knowledge that completely destroys the cause and the effect of hate. To search out, emotion-thought must be free from all bias, for any tendency prevents discovery. So tendencies, inclinations, and instincts must be must be observed, studied, and understood. Thus one begins to perceive the past and present environmental influences and one’s own active part in them. This does not lessen the conflict but may increase it, and out of the very acuteness of conflict there is the dawning of right comprehension.

Hate, as with all other psychological problems, must be understood in relationship, for there is not a thing, not a problem that is wholly isolated. Right knowledge, right thinking, alone can free us from sorrow.

Chapter 23 THE POISON OF HATE